Following upon Bruno Latour’s famous injunction that ‘we have never been modern’, Graham Harvey has recently added that perhaps ‘we have always been animists.’ With the massive ecosystem destruction that is underway in the Anthropocene, this realization could represent a necessary paradigm shift to address anthropogenic climate change. If the expropriation and destruction intrinsic to the modern division between a world of cultural values attributed exclusively to humans and a world of inanimate matter devoid of value has become untenable, then (...) showing the illusory nature of this divide should open the way for a transvaluation of values capable of developing an animistic relational ontology to replace the dualisms of the Western paradigm. Developing the four traits typical of animistic cultures – personhood, relationality, location and ontological boundary crossing – a postmodern ‘machinic animism’ is defended as a new ecological paradigm for the Anthropocene. (shrink)

Political theory has long depended upon a clear boundary between life and non-life. Even work which emphasizes non-human beings (e.g., in animal rights, posthumanism or “new materialism”) continues to reinforce the divide between the organic and the inorganic. This article undermines that division, highlighting marginal cases of life. The organicity of certain rocks and biochar, the growth of crystals, the machinic qualities of viruses: all point to an instability in the excluded middle between life and non-life. The article suggests alternative (...) philosophical traditions to which political theory could turn—namely, panpsychism, hylozoism, and traditional animism—as conceptual and theoretical resources to examine these interstices. (shrink)

This paper argues for reorienting our investigation of the psychedelic zeitgeist towards the longitudinal history of psychedelia with a committed attention to its relationship to colonialism. It demonstrates that clinical psychedelic medicine appears to sustain the reproduction of modern colonial whiteness in line with Elizabeth Povinelli’s theorization of late liberalism. It also challenges the notion of a restricted or segregated academic area for psychedelic studies. Instead, it is imperative to place discussions of contemporary plant medicine in line with broader contemporary (...) discussions in cultural anthropology around political ontology and decoloniality. This paper attempts to demonstrate that doing so may challenge our understanding of whiteness—reinterpreting it—by recourse to the history of the psychedelic counterculture, as a form of complex trauma, and thus potentially demonstrating new implications for decoloniality and its praxis. (shrink)

The claim is frequently made that, as cities become loaded up with information and communications technology and a resultant profusion of data, so they are becoming sentient. But what might this mean? This paper offers some insights into this claim by, first of all, reworking the notion of the social as a spatial complex of ‘outstincts’. That makes it possible, secondly, to reconsider what a city which is aware of itself might look like, both by examining what kinds of technological (...) practices are becoming commonplace and by considering the particular case of spatial awareness. In turn, this leads to a third rumination on how cities might become aware as different kinds of sprite, channelling outstincts in spatially variable ways. Whatever the case, it is clear that new technical-artistic interventions are required if these sprites are not to become simply servants of the security–entertainment complex. Some of these interventions are examined in the fourth part of the paper. (shrink)